Why did the mighty Maya Empire collapse?pypy nguyenToday, let us turn back time over 1000 years to explore the story of the Maya, one of the empires, one of the most brilliant civilizations of America.
Religion - Belief, how are they similar and different?lalala nguyenHumans believe in something that transcends themselves. There are rituals for this. Faith involves lighting mirrors for offerings, for example. Religion includes prayers and festivals. Both religion and faith connect communities, from a small family to an entire nation.
Why do India and Islam avoid the left hand?lalala nguyenIn Hinduism, also known as Sanatana Dharma, the hand is not only a tool for grasping but is also viewed from the perspective of cosmic and spiritual symbolism. Hindus believe that the universe is composed of two opposing aspects, which are purity and impurity, the contrast between light and darkness, and the opposition between order and chaos.
Why is Antarctica banned from giving birth?Fadilll NguyenHave you ever wondered if there is a vast place on this earth that has become a separate continent, but this entire continent absolutely does not allow any woman to give birth, does not allow any child to cry out upon being born?
Why did the Northern domination last for more than 1000 years?pypy nguyenTalking about the period of Northern domination, during this time Vietnam was under the rule of Northern dynasties, dependent on the North. In this, we usually divide it into four stages of Northern domination.
How did Japan invade Vietnam?Fadilll NguyenJapan invaded Vietnam during World War II as they implemented their expansionist strategy in Southeast Asia.
Why does Vietnam prohibit foreign names?Fadilll NguyenToday we will talk about a very interesting topic that many people may not have thought about. Why does Vietnam prohibit giving foreign names and are there any exceptions or special notes?
How has Confucianism restrained the East?pypy nguyenConfucianism has transformed the East into a land that values etiquette, a love of learning, family, and discipline. But at the same time, it also binds the individual, stifles creativity, and is often turned into a tool of governance.
How did the European Renaissance surpass Asia? Where is Vietnam?lalala nguyenIn historical studies, the Renaissance is often identified as beginning in the 14th century in Italy, particularly in Florence, and then spreading throughout Europe. The peak of the Renaissance occurred in the 15th and 16th centuries.
Why does Indian society have a caste system?lalala nguyenSuppose you travel to India and go to a small village, you feel hungry and see a village wedding, so you innocently sit down at the table to eat with the locals. But you do not know that in India, eating together with someone is not a simple matter.
How far can a tank shoot, and how much does it cost?Fadilll NguyenHow far can a tank shoot? How much does a tank cost and what is the history of tank development? All will be in today's story. Perhaps one of the most interesting things people care about is how far a tank can shoot.
Why did Japan close itself off from the world for over 200 years?pypy nguyenThis is the period when Japan was almost completely closed off from the outside world, living for more than 200 years under a policy known as Sakoku or the National Seclusion.
Why are Argentinians addicted to mate tea?Fadilll NguyenThis is a drink that you can see everywhere. From the hands of a taxi driver, friends sitting cozily in the park, to even football superstars like Lionel Messi who are also fascinated by it.
Why do Chinese people play table tennis exceptionally well?Fadilll NguyenPlay whatever you want, but don't play table tennis with the Chinese. Table tennis is a sport that China has turned into a national symbol even though it did not originate from this country.
Why does this country in Europe have no prisons at all?Fadilll NguyenA country has existed in the heart of Italy for over 1700 years with almost no prisons. A story that is both humorous and thought-provoking. It makes us question whether in the future there could be another country that follows a path of fewer prisons or no prisons like San Marino.
What must Cuba do for the U.S. to lift the embargo?pypy nguyenCuba and the United States are very close to each other. Suppose you are in Miami, Florida. You step up to a high-rise building and look out to the sea. On a clear day, you can imagine an island standing alone in the Caribbean Sea, and that is Cuba. The distance from Havana to Miami is only about 150 km. This means that if you have a nice canoe, you can get there in less than a day.
Why does China ban students from staying outside the dorm?pypy nguyenIf you are studying at college or a student, you will definitely get used to the concept of renting outside, that is, not in the dormitory of the school but to find a room, a private house to live more comfortably.
Why do Germans prefer renting houses over buying houses?Fadilll NguyenWhile in Vietnam everyone dreams of having a house to settle down and build a career, in Germany, renting a house is an indispensable part of life, an essential part of life.
Pork fat or vegetable oil?lalala nguyenThe battle over cooking oil and lard on social media will certainly be long because it is not only a scientific story but also a cultural and memory story.
Why can't submarines dive forever?pypy nguyenThis is a submarine. These machines can dive hundreds of meters deep, move silently, and even carry nuclear missiles. Have you ever wondered why these ships, no matter how advanced, cannot stay underwater forever?
Why has the golden age of the post-60s become a spiritual homeland that cannot be traversed back to?梁晓进When the melody of the square dance suddenly mixes with "Young Friends Come to Meet," several people born in the 1960s always stop dancing, their gazes drifting into the distance. Their youth is etched in the rings of the 1980s, like scratches on an old record, which, though blurred, can still play a clear melody at certain moments. Why does this generation keep savoring that decade of material scarcity but spiritual abundance? When we lift the curtain of memory, we find that it is not simple nostalgia, but a collective reflection of a generation on idealism.
Did Zhuge Liang's six expeditions to Qishan inevitably fail to change the fate of Shu Han?张明科Zhuge Liang's "Six Expeditions to Qishan" is one of the most idealistic military actions in the late Three Kingdoms period. Since the "Memorial on the Expedition" has been passed down, later generations have often fixed his image as an embodiment of loyalty and wisdom. However, in terms of results, whether it was Ma Su losing Jieting, Li Yan blocking the grain transport, or his own death at Wuzhang Plains, the six northern expeditions failed to shake the foundation of Cao Wei, and ultimately, the fate of Shu Han still shifted from prosperity to decline. Is it truly as he lamented, that "heaven's will is hard to defy"? Or is it the inevitable evolution of practical dilemmas such as strategic misjudgment, insufficient manpower, and a weak system? This article attempts to analyze the trajectory of success and failure of the "Six Expeditions to Qishan" from four dimensions: history, system, psychology, and culture, revealing the deep logic behind Zhuge Liang's ideals that were constrained by fate.
Astrology and Celestial Revelations: Is the "Heaven's Will" in the Three Kingdoms Superstition or a Tool of Political Strategy?张明科In the historical and narrative accounts of the Three Kingdoms, astrology and celestial phenomena are frequently used to imply the fate of nations and the rise and fall of rulers, as if "heaven's will" could determine the success or failure of human affairs. From Cao Cao observing celestial phenomena at night to predict fortune and misfortune, to Liu Bei and Zhuge Liang gazing at the stars to assess the situation, and then to Dong Zhuo being alarmed by a comet, and Liu Shan's stars dimming after surrendering to Wei, did these "celestial phenomena" truly determine the course of history? Or were they merely rhetoric used by political figures to manipulate public sentiment and shape legitimacy? This article attempts to analyze the operational mechanism of the concept of "heaven's will" during the Three Kingdoms era from the dual dimensions of historical records and cultural psychology, and further questions: Did the ancients truly believe in heaven, or was it a matter of power and strategy?
Is Cao Cao's act of killing in his dream a projection of mental tension?张明科"The phrase 'I would rather let the world betray me than betray the world' is one of the most impressive quotes from Cao Cao in 'Romance of the Three Kingdoms.' Throughout the life of this iron-blooded hero, there is a blend of political decisiveness and moral controversy, while the episode of 'killing in a dream' has become a symbol of the hidden aspects of his character. According to 'Romance of the Three Kingdoms,' Cao Cao once stayed at the home of Lü Boshe, mistakenly believing that he was plotting against him. He dreamed of an assassination and, upon waking, killed the entire family. Is such extreme behavior merely a reflection of his suspicious and brutal nature, or does it conceal deeper moral anxieties and psychological contradictions? This article will analyze the symbolic significance of Cao Cao's dream killing behavior, starting from historical facts and literary descriptions, in an attempt to reveal the psychological tension between reason and humanity in a political giant."
Can destiny really build the foundation of power legitimacy?张明科Since the Qin and Han dynasties, the concept of "Mandate of Heaven" has always been a key element of power legitimacy in the Chinese political thought system. Especially during the Three Kingdoms period, "Heaven's mandate is with Liu" became the narrative core for Liu Bei's regime in its struggle for political legitimacy, while Cao Wei and the Sima clan sought to reconstruct a new orthodoxy through the approach of "defying heaven to change fate." In this process, the operation of narrative goes far beyond mere rhetoric; it is a deep integration of political strategy, historical writing, and cultural symbols. This article will analyze the historical origins of the concept of "Mandate of Heaven," the narrative construction during the Three Kingdoms period, the reconstruction of legitimacy discourse, and the tension between the Daoist orthodoxy and political orthodoxy, exploring how political power shapes the imagined structure of legitimacy through the dual narratives of "Mandate of Heaven" and "changing fate."
Does the Sima family's usurpation of Wei indicate that heroes will ultimately be "trapped by the system"?张明科The unification of the Three Kingdoms into the Jin Dynasty marks a significant turning point in Chinese history, representing a climax of power transition between the Wei and Jin periods. This historic transfer of power did not come from sweeping victories on the battlefield, but rather quietly occurred within the seemingly stable court, completing a "heroic" replacement. Sima Yi and his son, under the guise of assisting in governance, ultimately seized control by holding the emperor hostage to command the world, usurping Wei to establish the Jin Dynasty. This process was not only a victory for family politics but also implied a profound institutional meaning: in a bureaucratic system lacking checks and balances, any hero will ultimately be constrained by the structural logic of power. This article will explore whether being "trapped by the system" is truly the final fate of heroes through an analysis of the political system of Cao Wei, the evolution of Sima's power, the model of heroic governance, and institutional inertia.
Did the failure of Shu Han stem from the institutional dilemma of idealism?张明科As one of the three kingdoms, Shu Han is often regarded as the successor of the legitimate Han dynasty. Liu Bei claimed to be a descendant of the "Jing King of Zhongshan" and raised the banner of "restoring the Han dynasty," attracting a large number of loyal and righteous individuals, thus forming a profound moral resource. However, from the establishment of the regime to its eventual demise, the history of Shu Han lasted only a few decades, and it consistently struggled to compete with Cao Wei in terms of military, economy, and institutional development. This article will explore whether the Shu Han regime was deeply trapped in an idealistic institutional dilemma, analyzing the disconnection between its institutional logic and reality in aspects such as the concept of legitimacy, personnel system, political structure, and strategic ideas, and will attempt to reveal how idealism became a heavy institutional burden in a turbulent era.
Why was Cao Wei able to establish the most stable ruling structure among the Three Kingdoms?张明科In the historical pattern of the Three Kingdoms, the three factions of Wei, Shu, and Wu not only confronted each other militarily but also had their own characteristics in political systems, state governance, and central power structures. Among them, the institutional system established by the Cao Wei regime was the most mature and aligned with the logic of feudal centralization. Since the time of Cao Cao, the Wei state has demonstrated a high degree of integration and standardization in various aspects such as political structure, bureaucratic system, legal system, and land resource management, laying the institutional foundation for the subsequent transition to the Wei and Jin dynasties. In contrast, Liu Bei's Shu Han emphasized rule by man and propriety, while the Sun Wu regime was often constrained by clan and local powers. This article will analyze six key characteristics of the Cao Wei system and explore why it became a typical paradigm of feudal centralization logic.
Did Liu Bei truly practice the way of benevolent governance?张明科In the historical scroll of the Three Kingdoms, Liu Bei has always been portrayed as a benevolent ruler. He regarded himself as the "imperial uncle," treated the common people well, and respected talented individuals, often praised by later generations as a model of "benevolent governance." Compared to Cao Cao's power tactics and Sun Quan's pragmatism, Liu Bei represents the Confucian ideal of righteous rule. However, is this image authentic? In the reality of power struggles and military-political management, has Liu Bei's regime consistently embodied the concept of "benevolent governance"? This article will examine, based on historical facts and key moments in the establishment and governance of the Shu Han, whether Liu Bei's benevolence is merely a result of idealized narratives or if it indeed has substantial manifestations.
Can loyalty and righteousness only belong to male narratives?张明科In traditional Chinese history and literary narratives, the terms "loyalty and righteousness" are often closely associated with men. From Jing Ke's assassination of the Qin king, Guan Yu's righteous release of Hua Rong, to Yue Fei's unwavering loyalty to the country, male loyal ministers and righteous heroes abound, forming an important cornerstone of the righteous spirit in Chinese culture. However, if we shift our focus to the quietly steadfast female characters, it becomes evident that, against the backdrop of national turmoil and intricate power struggles, the loyalty and righteousness exhibited by women are often overlooked by history, marginalized in narratives, and diluted in culture. Their loyalty is not limited to the bond between husband and wife; their righteousness is far more than just maternal or emotional. This article will attempt to uncover the dust of historical discourse, exploring the views of loyalty and righteousness among women in classical narratives such as the Three Kingdoms, and the "loss of voice" dilemma they encounter, seeking the true contours and value expressions of their spirit of loyalty and righteousness from various cases and cultural structures.
Why can't women in the Three Kingdoms become the core of the narrative?张明科As one of the four great classical novels of China, "Romance of the Three Kingdoms" has won the love of readers for centuries with its grand war scenes, complex political strategies, and vivid character portrayals. However, in this historical narrative that depicts a plethora of heroes, female characters have always been in a marginal position, almost unable to become the true core of the narrative. Even well-known female characters like Diao Chan, Sun Shangxiang, and Huang Yueying cannot escape the fate of being "instrumental" and "symbolic." This article will explore why female characters in the Three Kingdoms era cannot become the focus of the narrative, analyzing from multiple dimensions such as historical context, gender structure, literary tradition, and moral concepts, revealing the underlying cultural mechanisms, and attempting to understand the deeper reasons for the invisibility of women in the Three Kingdoms narrative through specific character cases.
Why is Sun Shangxiang difficult to escape the fate of being "instrumentalized"?张明科Among the many female figures in the Three Kingdoms, Sun Shangxiang is not the most frequently appearing character, yet she remains a role filled with tension and controversy. Born into the Sun Wu royal family, she became the wife of Liu Bei through a political marriage, and her life was almost entirely arranged within the trajectory of power. From the literary portrayal in "Romance of the Three Kingdoms" to the brief historical records, her identity as "Madam Sun" was exploited, and her roles as a wife, sister, daughter, and mother were all devoid of autonomy, destined to be wrapped in layers of political frameworks. She is not a person devoid of emotion or intelligence, yet why was she ultimately unable to break free from the fate of being "instrumentalized"? This article will analyze Sun Shangxiang's tragic trajectory from multiple dimensions, including history and literature, gender structure, national and familial dynamics, and cultural psychology, re-examining the struggles and silence of this heroic woman in the cracks of society.
Was Diao Chan always just a tool being used?张明科Diao Chan, the extraordinary woman in "Romance of the Three Kingdoms," has always been labeled as a "disaster for the country due to her beauty." She used her beauty to maneuver between Dong Zhuo and Lü Bu, and a series of "chain schemes" led to the downfall of powerful warlords in a chaotic era. However, is this image merely a misinterpretation of female charm? Behind the rhetoric of "disaster for the country due to beauty" lies a fear and belittlement of women, or an unintentional overshadowing of their wisdom? This article will explore the complexity of the character Diao Chan from multiple dimensions, including historical facts and fiction, literary portrayal and cultural psychology, power strategies and gender narratives, attempting to respond to a prejudice that has persisted for centuries: Are beautiful women destined to be disasters?
Does "Romance of the Three Kingdoms" embody Luo Guanzhong's historical ideals?张明科"Romance of the Three Kingdoms" is not only a pioneering work of ancient Chinese long novels but also a literary masterpiece rich in historical reflection. Set against the backdrop of the Three Kingdoms conflict, it unfolds tales of heroic encounters, shifting power dynamics, and contrasts between loyalty and treachery, effectively becoming a "historical book that writes about the human heart and establishes the way of the world." While shaping characters and reconstructing events, this work also reflects the author's emotional projection and ideological exposition. This article will explore whether Luo Guanzhong conveyed his unique historical philosophy through the stories of the Three Kingdoms, examining the revelation of orthodox concepts, the embodiment of moral ideals, warnings about the operation of power, and concerns about the cyclical nature of chaos, peeling back layers to find the deeper ideological roots beneath this historical novel.
How profound is the influence of novels on the public's understanding of the Three Kingdoms?张明科The Three Kingdoms period is one of the most talked-about eras in Chinese history, with its complex power struggles and rich cast of characters leaving endless narrative space for future generations. Among these, the most influential literary reconstruction is undoubtedly "Romance of the Three Kingdoms." This Ming dynasty novel not only laid the foundation for later understanding of the Three Kingdoms but also greatly influenced the construction of concepts such as loyalty, wisdom, and political strategy among the Chinese populace. The distance between the novel and historical facts has not diminished its impact; rather, it has created a cultural phenomenon of "literature dominating historical cognition." This article will analyze how "Romance of the Three Kingdoms" profoundly intervened in the popular construction of knowledge about the Three Kingdoms from perspectives such as text shaping, dissemination mechanisms, character symbolization, and value projection, and will explore the power structure implied between history and literature.
